¹sn This long and repetitious chapter has several parts to it: the introduction (vv. 1-3), the assigning of gifts (vv. 4-9), the time of presentation (vv. 10-11), and then the tribes (vv. 12-83), and then a summary (vv. 84-89).
²tn The construction of this line begins with the temporal indicator (traditionally translated “and it came to pass”) and then after the idiomatic “in the day of” (= “when”) uses the Piel infinitive construct from kalah (hlK). The infinitive is governed by the subjective genitive, “Moses,” the formal subject of the clause. The object of the infinitive is the second infinitive, “to set up” (l^ehaqim [<yq!h*l=]). This infinitive, the Hiphil, serves as the direct object, answering the question of what it was that Moses completed. The entire clause is an adverbial clause of time.
sn This chapter belongs chronologically after Lev 8:11, because Aaron and his sons were not yet made the celebrants and officiants of the new shrine (completed in Exodus). Here then chapters 7-9 are actually earlier than chapters 1-6, and form a supplement by adding information not found in Exodus and Leviticus. The first verse here recapitulates the first act of Moses in consecrating the shrine (Exod 30:23-31).
³tn Heb “the house of their fathers.”
⁴tn The form is the Qal active participle from the verb “to stand” (‘amad [dmu]). The form describes these leaders as “the ones standing over [the ones numbered].” The expression, along with the clear indication of the first census in chapter 1, shows that this was a supervisory capacity.
⁵tn Heb “and they brought.”
⁶sn For a discussion and drawings, see W. S. McCullough, IDB 1:540. But see also D. J. Wiseman, IBD 1:254.
⁷tn The object is not in the Hebrew text, but has been supplied.
⁸tn The verb is the perfect tense with vav consecutive; following the imperative, this could be given an independent volitive translation (“they shall be”), but more fittingly a subordinated translation expressing the purpose of receiving the gifts.
⁹tn The sentence uses the infinitive construct expressing purpose, followed by its cognate accusative: “[that they may be] for doing the work of” (literally, “serving the service of”).
¹⁰tn The noun ‘is (vya!) is in apposition to the word “Levites,” and is to be taken in a distributive sense: “to the Levites, [to each] man according to his service.”
¹¹tn The expression k^epi (yp!K=) is “according to the mouth of.” Here, it would say “according to the mouth of his service,” which would mean “what his service calls for.”
¹²tn Heb “hand.”
¹³tn The verb is the imperfect tense, but it describes their customary activity—they had to carry, they used to carry.
¹⁴tn Heb “upon them,” meaning “their duty.”
¹⁵tn The verse begins with the preterite and vav consecutive: “and they offered.”
¹⁶tn The direct object, “gifts,” is implied but not actually stated in the Hebrew text. It has been supplied in the translation for stylistic reasons and for clarity.
¹⁷tn The sign of the accusative here must indicate an adverbial accusative and not the direct object; they offered their gifts for the dedication of the altar.
¹⁸sn Some commentators take the word “dedication” in the sense of a dedication gift, and so make it the direct object. Many modern scholars assume that this is a late word, belonging only in P, the Chronicler, and the heading of Ps 30 (a Davidic psalm).
¹⁹tn The adverbial clause uses the Niphal infinitive construct as the main verb. The word is the well-known masah (jvm), “to anoint, smear.”
²⁰tn The distributive sense is achieved by repetition: “one leader for the day, one leader for the day.”
²¹sn The tribe of Judah is listed first. It seems that it had already achieved a place of prominence based on the patriarchal promise of the Messiahship in Judah (Gen 49:10).
²²tn The Greek translation has “and he offered.”
²³tn The word “shekels” has been supplied in the translation for clarity. So also in vv. 19, 20, 25, 26, 31, 32, 37, 38, 43, 44, 49, 50, 55, 56, 60, 62, 66, 68, 73, 74, 79, 85, 86.
²⁴tn The phrase “presented an offering” is not in the Hebrew text but has been supplied to clarify what action is being done. The same phrase is absent from the Hebrew text in the following verses which tell who makes the offerings (7:30, 36, 42, 48, 54, 60, 66, 72, 78).
²⁵sn Even though the chapter seems wearisome and repetitious to the modern reader, it is a significant document. A. Rainey shows how it matches the exact ledgers of ancient sanctuaries (see ZPEB 5:202). The recording would have been done by the priestly scribes. Of the many points that can be observed here, it should not be missed that each tribe, regardless of its size or relative importance, was on equal footing before the Lord. Each tribe shared in the work of the Lord equally. Each tribe approached the sanctuary in precisely the same way on this memorable occasion. All such devotion to the work of the Lord was to receive the blessing of God.
²⁶tn The adverbial clause of time is constructed with the infinitive construct of the verb “to enter” (bo’ [aoB]) with the preposition and with the subjective genitive following serving as the subject of the clause. The verse is strategic in the structure of the book: at the completion of the dedication with the offerings Moses received more revelation from the Lord in the tent. This verse therefore lays the foundation for what follows.
²⁷tc The MT is obscure here, simply giving the purpose infinitive and the prepositional phrase (“with him”). But the following clause using the Hitpael of the same verb, introducing a reflexive sense: “then he heard the voice speaking with him.” The Greek clarified it by inserting “Lord” after the word “voice.” The editor of BHS favors emendation of the form to a Piel participle rather than the Hitpael of the MT (reading rB@d~m= instead of rB@D~m!, the Hitpael with assimilation). Most commentators agree with the change, assuming there was a mistaken pointing in the MT.
²⁸tn The Hebrew word kapporet (tr\P)K^) has been traditionally rendered “mercy seat”; but since the ark is the footstool (see Ps 132), this translation is not acceptable. The word is etymologically connected to the verb “to make atonement.” A technical translation would be “place of atonement” or “propitiatory”; a more common translation would be “cover, lid”—provided that the definition “to cover” does not get transferred to the verb “to atone,” for that idea belongs to a homonym.
²⁹tn The cherubim are the carved forms of the angels attached to the ark. They indicate the guarding role of this order of angels in the holy of holies. They were also embroidered on the curtains. For basic material see D. E. Acomb, ZPEB 1:788-90, and R. K. Harrison, ISBE 1:642-43.